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Patrons of the Third Order 





CATECHISM 

OF THE THIRD ORDER 

OF ST. FRANCIS 


By Fr. Ferdinand, O.F.M., 
of the Province of the Sacred Heart 


V)' 


\*£ 


“ Whoever shall follow this rule, 
peace on them, and mercy." 

Gal vi, 16. 


TEUTOPOLIS, ILLINOIS 

FRANCISCAN HERALD 
-1914- 






Nihil Obstat, 

Franciscus Hubertus Zabel, S. T. D., 
Censor Deputatus. 

Imprimatur, 

tJacobus Ryan, D. D., 

Episcopus Altonensis. 

Imprimatur, 

Fr. Benedictus Schmidt, 0. F. M., 

Minister Provincialis. 



NOV 20 1914 


©&A388S10 

/t-C< /, 




PREFACE 

The following pages contain an explana¬ 
tion of the rule of the Third Order of St. 
Francis, as modified by Pope Leo XIII. The 
only excuse the writer has for presenting 
them to the public, is that he was requested 
to do so by friends and directors of the Third 
Order, who have sought to impress on him 
the need of a handy manual of instruction on 
the nature and the rule of the Order. To 
facilitate the work of oral instruction, the 
explanation has been set down in the form of 
questions and answers, and divided into 
twelve chapters corresponding to the twelve 
months of the year of novitiate. The writer 
has aimed to combine brevity with thorough¬ 
ness, and he hopes the booklet will meet the 
wishes of the directors as well as the needs 
of their charges. 

Acknowledgment is due to Fr. Eugene 
d’Oisy, of whose Catechisme ou Petit Manuel 
the present little work is largely an adapta¬ 
tion. 

Fr. Ferdinand, o. f. m. 
St. Joseph’s College, 

Teutopolis, Illinois. 

Feast of St. Francis , 191J +. 


COPYRIGHT, 1914 
By 

Fr. Ferdinand, O- F. M. 


CATECHISM OF THE 
THIRD ORDER 


CHAPTER I 


ST. FRANCIS AND HIS ORDERS 

1. Who is Saint Francis of Assisi? 

St. Francis of Assisi is the illustrious 
founder of three great religious orders: the 
Order of Friars Minor, the Order of Poor 
Clares, and the Third Order. 

2. Which are the principal traits of his 
character? 

He was a man of lofty ideals, chivalrous 
sentiments, and great strength of character; 
a man thoroughly ‘ ‘Catholic and wholly apos¬ 
tolic/’ entirely devoted to the Church and to 
the salvation of souls. He is frequently 
called the poor, the humble, or the seraphic 
Francis. 




10 


3. By what means did he attain to sanc¬ 
tity? 

By his profound and childlike piety which 
led him to an intimate union with God, and 
filled him with a burning zeal for his glory 
and the welfare of men. 

4. Which were his favorite devotions? 

He was particularly devoted to the mys¬ 
teries cf the lives of our Savior and of his 
Blessed Mother. 

5. What was the mission assigned him 
by God? 

His mission was, to bring about in the 
world a revival of Christian ideals by the im¬ 
itation of our Savior’s life and virtues. 

6. What influence did he exert on society? 

He became the reformer of Christian life 
and morals in the thirteenth century. The 
impression he left on his own and on succeed¬ 
ing ages, was deep and lasting, his influence 
making itself felt even to the present day. 

7. Which is the first order founded by St. 
Francis? 

It is the Order of Friars Minor or Lesser 
Brethren, which is divided into three families; 



11 


namely, the Franciscans, the Capuchins, and 
the Conventuals. 

8. Which is the second order founded by 
St. Francis? 

The second order is that of the Poor La¬ 
dies or Poor Clares, whose aim it is to work 
for the salvation of souls by prayer and pen¬ 
ance. It is divided into divers observances. 

9. Which is the third order founded by 
St. Francis? 

It is the Order of Penance, also called sim¬ 
ply the Third Order. 

10. How is the Third Order divided? 

It is divided into the Third Order Regular 
and the Third Order Secular. 

11. How are the members of the Third 
Order Secular called? 

They are called Brethren of Penance or 
Franciscan Tertiaries. 

12. What does the name “Franciscan Ter- 
tiaries” signify? 

It signifies “of or belonging to the Third 
Order of St. Francis.” 



12 


CHAPTER II 


THE THIRD ORDER OF ST. FRANCIS 

13. How many Third Orders are there? 

There are eight Third Orders, which differ 
from each other in name and form, according 
to their respective affiliation with one or the 
other of the religious Orders of Franciscans, 
Dominicans, Servites, Augustinians, Premon- 
stratensians, Minims, Carmelites, and Bene¬ 
dictines. 

14. May a person belong to several Third 
Orders? 

No; persons belonging to one Third Order, 
are not permitted to join another; they are, 
however, free to affiliate with sodalities or 
other pious associations not recognized by the 
Church as orders. 

15. What is the Third Order of St. Fran¬ 
cis? 

It is neither a mere pious society nor a re¬ 
ligious order, properly so-called, but a secular 
order, which, though not binding its members 
by vows, requires them to wear a habit, to 




13 


make a novitiate and a profession, and to live 
according to a Rule approved by the Church. 

16. Is the Third Order a true order? 

Yes; it is a true order, because it has been 
declared such by the Sovereign Pontiffs, and 
because the members thereof, living accord¬ 
ing to an approved Rule and under the author¬ 
ity of ecclesiastical superiors, lead a life not 
unlike that of the members of religious or¬ 
ders. 

17. What is the purpose of the Third Or¬ 
der? 

Its purpose was aptly defined by St. Fran¬ 
cis when he said to Blessed Lucius, “I have 
been thinking for some time to establish a 
third order in which persons living in the 
world may serve God in a perfect manner/’ 

18. How was the Third Order founded? 

It was founded by St. Francis when, in 
the year 1221, he received as the first Terti- 
aries the Blessed Lucius and his wife Bona- 
donna. The Order was soon after approved 
by the Church, which has not ceased to re¬ 
commend it to the faithful. 

19. Did the Third^Orderlgrow' and pros¬ 
per? 



14 


Yes; from its very beginning the Third 
Order enjoyed a rapid and marvelous growth; 
to-day it has a membership of more than three 
million. 

20. Does the Third Order number among 
its members also illustrious personages? 

Yes; popes, bishops, priests, emperors, 
kings, princes, men of great renown in the 
world of art and science and literature, in fine, 
illustrious Christians from all walks of life, 
have deemed it an honor and a privilege to 
belong to this Order. 

21. What influence did the Third Order 
exert on society? 

The good influence it exerted on society is 
inestimable. Through the Third Order great 
numbers of Christians were gained over to 
the faithful observance of the divine com¬ 
mandments, and society at large profited 
greatly by the principles of concord, charity, 
poverty, and humility which the Order tends 
to promote among its members. 

22. Does the Third Order of St. Francis 
enjoy any spiritual privileges? 

Yes; the Church has been pleased to fa- 



15 


vor the Third Order with many and great spiri¬ 
tual privileges. 

23. Is the Third Order suited to all states 
and conditions of life? 

Yes; the Third Order is suited to all Chris¬ 
tians, to the most lowly as well as to the 
most exalted. The great number of sainted 
men and women from every walk of life whom 
this Order has produced, shows that it offers 
powerful means of sanctity to all Christians, 
regardless of their rank or station or occu¬ 
pation. 

24. Who are the patrons of the Third 
Order? 

The Church has named St. Louis, King of 
France, patron of the Brethren, and St. Eliz¬ 
abeth of Thuringia, patroness of the Sisters. 

25. Is it opportune at the present day to 
enter the Third Order? 

Yes; it is more opportune now than ever 
to enter the Third Order, in order to revive 
in one’s self and in others the Christian spirit,, 
which is rapidly dying out in many places. 
This is also the Church’s sentiment, repeated¬ 
ly expressed in these latter days by Popes 
Leo XIII and Pius X. 



16 


CHAPTER III 


REQUIREMENTS FOR ADMISSION 

26. What is required of those who wish to 
join the Third Order? 

They must be fourteen years of age, of 
good morals, of peaceable disposition, exact 
in the practice of faith, of tried obedience to 
the Church. For married women the con¬ 
sent of their husbands is likewise required. 

27. What is the first requirement for ad¬ 
mission? 

The first requirement is thus stated in the 
Rule: “It is forbidden to take anyone as a 
member unless he be more than fourteen years 
of age. ” In fixing this age, the Church shows 
how much it desires that even children be in¬ 
terested in an institution whose purpose it is 
to teach the first steps in religious life. 

28. What is the second requirement? 

The Rule says they must be “of good mo¬ 
rals.” There is no question here of tried vir¬ 
tue or consummate perfection, but only of good 
Christian morals, such as $re the j^ark of 
every practical Catholic. 




17 


29. What is the third requirement? 

The Rule demands that aspirants be “of 
peaceable disposition/’ because without union 
of hearts and minds no fraternity can prosper 
or achieve any good. 

30. What is the fourth requirement? 

The postulant must be “exact in the prac¬ 
tice of his Catholic faith;” that is to say, the 
practice of his faith must be in accord with 
the doctrine and tradition of the Catholic 
Church, and must, in consequence, be based 
on a sufficient knowledge of his religion. 

31. What is the fifth requirement? 

The postulants must be “of tried obedience 
to the Roman Catholic and Apostolic See.” 

32. How must this obedience manifest it¬ 
self? 

It must manifest itself in a perfect sub¬ 
mission to all dogmatic, moral, and disciplin¬ 
ary decisions of the Church and in a profound 
respect for the Pope, the bishops, the priests, 
especially, the parish priests. 

33. What does the Rule say regarding the 
admission of married women? 

The Rule says, “Married women are not 
to be admitted without the knowledge and 



18 


consent of their husbands; if it is thought that 
this knowledge and consent should in any case 
be dispensed with, it should be done only on 
the motion of the priest who is the judge of 
the conscience of the woman.” 

34. What is to be said of this injunction? 

It is admirably designed to preserve the 
peace of families without, however, imposing 
on women any restraint prejudicial to their 
own spiritual welfare; for, the Rule expressly 
states that this condition may be dispensed 
with whenever the confessor of the woman 
deems it advisable. 


CHAPTER IV 

RECEPTION OF NOVICES 

35. Is it necessary to have a religious vo¬ 
cation in order to enter the Third Order? 

No; it is not necessary to have a religious 
vocation in order to become a member of the 
Third Order; it is sufficient to have the quali¬ 
ties demanded by the Rule and a desire for 
Christian perfection. 




19 


36. To become a Tertiary, is it necessary 
to join a fraternity of the Third Order? 

No; if necessity demands, one may be ad¬ 
mitted as an isolated Tertiary. After being 
received, however, such a Tertiary must make 
a year’s novitiate, and then pronounce his 
profession as soon as possible. 

37. How must an isolated Tertiary con¬ 
duct himself? 

A Tertiary who for some grave reason can 
not enter a fraternity of the Third Order, 
must strive conscientiously to learn and to 
fulfill the precepts of the Rule, and, as much 
as possible, to keep in touch with the Order; 
for, to be an isolated Tertiary does not mean 
to be a negligent and independent member. 

38. Is it advantageous to belong to a fra¬ 
ternity of the Third Order? 

Yes; it is of great advantage to belong to 
a regular fraternity, both on account of the 
spiritual instruction and advancement, and 
on account of the privileges and indulgences 
to be gained by the members. 

39. What must one do to become a mem¬ 
ber of the Third Order? 

A person desiring to become a member, 



20 


must make formal application to the local Di¬ 
rector of the Third Order, and if it is agreea¬ 
ble, the applicant at once enters upon the 
postulate, which lasts till the day fixed by the 
Director for the reception or investment. 

40. How does the reception take place? 

The reception into the Third Order takes 
place in the following manner: On the ap¬ 
pointed day the postulant presents himself to 
a priest having the necessary faculties and 
says, “Reverend Father, I humbly ask of you 
the habit of the Third Order of Penance, in 
order that with it I may more easily obtain 
eternal salvation.’’ Thereupon, the postulant 
receives from the priest the habit, the cord, 
and the lighted candle. 

41. What does the habit signify? 

The habit of penance with which the Ter¬ 
tiary is clothed, signifies that he must divest 
himself of the old man with his acts and 
clothe himself with the new man “who is 
created according to God in justice and holi¬ 
ness of truth.” 

42. What does the cord symbolize? 

The cord symbolizes holy purity, which 
the Tertiary must preserve “by extinguish- 



21 


ing in himself the passion of lust, that the 
virtue of continency and chastity may dwell 
in him.” 

43. What does the lighted candle signify? 

It signifies the light of Christ, communi¬ 
cated to the Tertiary by the seraphic form of 
life, ‘ That being dead to the world, he may 
live for God, shunning the works of dark¬ 
ness.” 

44. What does the Rule prescribe regard¬ 
ing the habit? 

The Rule says, “The members of the 
Third Order must wear the customary small 
scapular and the cord, else they will be de¬ 
prived of granted rights and privileges.” 

45. What is to be noted regarding this 
precept? 

It is to be noted, first, that the Tertiary 
must never be without his scapular and cord; 
and, second, that he who, without sufficient 
reason, fails to wear them, deprives himself 
of the privileges of the Order. 

46. What is to be said regarding the 
wearing of the large habit of the Third Order? 

The large habit or tunic of brown wool 



22 


may be outwardly worn only at the monthly 
reunions of the members and at certain ec¬ 
clesiastical functions; namely, processions, 
pilgrimages, general communions, and funer¬ 
als, provided the members attend in a body. 
Tertiaries may be likewise clothed in the 
large habit at the time of their death and 
burial. 

47. What does the Rule say regarding 
the novitiate? 

The Rule simply says that “all who enter 
the Third Order, whether men or women, 
shall make a year’s novitiate.” In order that 
the profession may be valid, the year of the 
novitiate must be complete to the day; on the 
other hand, however, the term of the noviti¬ 
ate should not be prolonged indefinitely. 

48. Do the novices enjoy any privileges 
of the Order? 

Yes; the novices participate in all the privi¬ 
leges of the Order, provided they fulfill 
the obligations, especially that of wearing the 
habit. 

49. What should a novice do when he is 
tempted to leave the Order? 

He should ask of God the grace of perse- 



23 


verance, and, if necessary, he should disclose 
the temptation to the Director. 

50. Should a novice ardently desire the 
grace of profession? 

Yes; the novice should have an ardent de¬ 
sire to give himself to God by making profes¬ 
sion in the Third Order; accordingly, he should 
endeavor to render himself worthy of this 
grace by devout prayer and earnest prepara¬ 
tion and by fidelity in observing the Rule. 


chapter v 


PROFESSION OF MEMBERS 

51. What does the Rule say regarding the 
profession of members? 

The Rule says that, after a full year’s no¬ 
vitiate, the novices “making the profession 
prescribed by the Rule of the Order, shall 
promise to observe the laws of God, to obey 
the Church, and if they fail in their profes¬ 
sion, to make the required satisfaction.” 

52. How is the profession made? 

According to the ceremonial, the novice 





24 


clothed in the large habit of the Order, or at 
least wearing outwardly the scapular and the 
cord, kneels before the altar, at the feet of 
the priest, and with hands joined pronounces 
the formula of profession. 

53. How does this formula read? 

This formula reads as follows: “I, N., in 
the presence of Almighty God, in honor of 
the Immaculate Virgin Mary, of Blessed 
Father Francis, and of all the Saints, promise 
to observe all the time of my life the com¬ 
mandments of God and the Rule of the Third 
Order, instituted by the same Blessed Fran¬ 
cis, according to the form approved by Nich¬ 
olas IV and Leo XIII; also, to satisfy at the 
pleasure of the Visitor, for the transgressions 
committed against the same Rule.” 

54. Is the profession made in the Third 
Order a sacred act? 

Yes; it is sacred in itself and in its effects. 
For this reason, it is attended with holy cere¬ 
monies and made in the presence of Almighty 
God, in honor of the Immaculate Virgin Mary, 
of Blessed Father Francis, and of all the 
Saints. 

55. What is the nature of this profession? 



25 


The profession in the Third Order is of its 
nature not a vow but a promise - a promise, 
however, of real binding force in virtue of 
the acceptance of the Church and of the fidel¬ 
ity one owes to one’s given word. 

56. For how long a time does the Tertiary 
bind himself? 

He binds himself for life; for he says, “I 
promise to observe the Rule of the Third Or¬ 
der all the time of my life.” 

57. Is anyone ever permitted to leave the 
Third Order? 

One may leave the Third Order to enter 
a religious order or congregation. A person 
who leaves the Third Order for any other 
reason, does not commit a sin, but he deprives 
himself of many graces and means of sancti¬ 
fication. 


58. Which are the means of presevering in 
the Order? 

These means are: a thorough knowledge 
of the Rule and of the benefits of the Order, 
a great devotion to St. Francis, an ardent de¬ 
sire for perfection, and an exact observance 
of the precepts of the Rule. 



26 


59. What is the first thing Tertiaries pro¬ 
mise in their profession? 

They ‘ ‘promise to observe the laws of God 
and to obey the Church .’ 9 By making* this 
promise they bind themselves more closely to 
the service of God, but contract no new obli¬ 
gation. 

60. What is the second thing Tertiaries 
promise? 

They promise “to observe the Rule of the 
Third Order, instituted by the Blessed Fath¬ 
er Francis.” This Rule, however, is not 
strictly preceptive, but merely directive, 
hence not binding under sin. 

61. What is the third thing Tertiaries 
promise? 

They promise “to satisfy, at the pleasure 
of the Visitor, for the transgressions commit¬ 
ted against the Rule.” This satisfaction 
they are bound to render as often as they are 
called upon to do so, because they have for¬ 
mally obliged themselves thereto. 

62. What is the reward promised to the 
faithful Tertiary? 

The priest having accepted the profession 
of the Tertiary replies, “And I, on the part 




27 


of God, if thou observest these things, pro¬ 
mise thee life everlasting. ” In these words 
is contained a great consolation for every true 
child of St. Francis. 

63. May a Tertiary pass from one frater¬ 
nity of the Order to another? 

Yes; he may do so with the consent of the 
respective superiors. In this connection, it 
is to be noted that a Tertiary may gain the 
indulgences, and receive the general absolu¬ 
tion even in a fraternity other than his own. 

64. Which is the greatest benefit that 
Tertiaries derive from the profession? 

The greatest benefit that Tertiaries derive 
from the profession, consists in this that their 
whole life is regulated by a Rule approved by 
the Church and capable of leading them to a 
high degree of sanctity. In fact, the Rule of 
the Third Order is nothing but the law of the 
Gospel applied to the condition of people liv¬ 
ing in the world. 

65. Should Tertiaries faithfully observe 
the Rule? 

Yes; even if the Rule does not oblige un¬ 
der pain of sin, they should, nevertheless, ob¬ 
serve it in order to be true to their promise, 



28 


and to participate in the benefits of the Fran¬ 
ciscan form of life. 


CHAPTER VI 


PRACTICE OF PENANCE 

66. What does the Rule prescribe as to the 
exterior life of Tertiaries? 

The Rule says, “Members of the Third 
Order will refrain from excessive cost and 
elegance in adornment and.dress, and will ob¬ 
serve—each according to his state of life—the 
rule of moderation.’’ 

67. What does this precept imply? 

It implies the avoidance of luxury and 
vain display, and moderation in all things. 

68. What is luxury? 

Luxury is the free indulgence in costly 
food, dress, furniture, or anything expensive 
which gratifies the appetites or tastes. 

69. Is luxury pernicious? 

Yes; it is pernicious from the Christian 
and moral standpoint, because it fosters self- 





29 


ishness and, in general, is the source of many 
spiritual evils. 

70. What kind of display of dress and 
ornament is forbidden by the Rule? 

The Rule forbids all vain and excessive 
display inasmuch as it is an obstacle to sanc¬ 
tification and edification. 

71. Is a Tertiary permitted to conform 
in all things to the fashions of the day? 

No; for by so doing he would very often 
act contrary to his vocation not only as Ter¬ 
tiary but even as Christian. 

72. What is prescribed on the subject of 
luxury and display? 

It is prescribed that Tertiaries observe the 
rules of moderation in so far as they apply to 
each one's state of life. Hence, they may use 
the goods of this world according to their 
state or rank, but they should take care to 
avoid all extravagance and worldliness. 

73. What does the Rule say on the sub¬ 
ject of dances? 

The Rule says, “They will refrain with 
the utmost care from dances." 

74. Are Tertiaries never permitted to at¬ 
tend a dance? 



30 


As a general rule, they are not permitted 
to do so; in exceptional cases, it rests with 
the Director to decide whether and on what 
conditions Tertiaries may attend. 

75. How should a Tertiary who is forced 
to attend a dance or ball, conduct himself? 

If, by way of exception, a Tertiary attends 
a dance or ball, he must conduct himself ac¬ 
cording to the rules of prudence and modesty, 
and by his interior dispositions render remote 
the dangers of sin. 

76. What does the Rule say relatively to 
stage-plays? 

Tertiaries should “refrain with the utmost 
caution from dangerous stage-plays/’ if they 
do not wish to suffer the loss of their faith 
and good morals or, at least, of the Francis¬ 
can spirit. 

77. Are Tertiaries never allowed to assist 
at dramatic presentations? 

Yes; Tertiaries may assist at them so long 
as they are reasonably certain that nothing 
objectionable will be presented. 

78. What is prescribed regarding repasts? 

The Rule prescribes frugality in eating 

and drinking. This implies that Tertiaries 



31 


should not only not eat and drink to excess, but 
also cultivate habits of abstemiousness by not 
eating and drinking for the mere pleasure 
thereof. 

79. How should their repasts be sanctified? 

The Rule says, “They will neither sit 
down to table, nor rise up from it without 
first devoutly and gratefully thanking God.” 
This Christian practice should be fostered 
above all by Tertiaries. 

80. What is prescribed by the Rule re¬ 
garding fast and abstinence? 

“Each will fast on the eve of the Feast 
of the Immaculate Virgin Mary, and on that 
of their Father Francis; those will merit 
great praise who, in addition, in accordance 
with the original rule of the Tertiaries, either 
fast on Fridays or abstain from flesh meat 
on Wednesdays.” 

81. How should Tertiaries observe the law 
of fast and abstinence? 

They should observe with courage and 
fidelity the fasts and abstinences prescribed by 
the Church, and not ask for a dispensation 
therefrom unless forced by necessity; and if 
their condition permits, they should abstain 



32 


on Wednesdays or fast on Fridays, as coun¬ 
seled by the Rule. 


CHAPTER VII 


HOLY SACRAMENTS—DIVINE OFFICE- 
LAST WILL 

82. What does the Rule prescribe on the 
subject of confession? 

The Rule says, “Members will confess 
their sins each month. ” They are, therefore, 
commanded to confess at least once a month, 
because the Sacrament of Penance is a pow¬ 
erful means of preserving and increasing 
sanctifying grace and of leading a virtuous 
life. 


83. With what disposition should Terti- 
aries confess their sins? 

They should make each confession as if it 
were their last one. Hence, they should care¬ 
fully examine their conscience, make a good 
act of contrition and a sincere confession, and 
receive the imparted absolution with the same 
reverence as if it were the most precious blood 





33 


of our Savior, poured over their souls in re¬ 
mission of their sins. 

84. What does the Rule say regarding 
Holy Communion? 

The Rule says, “Members will approach 
the Holy Table monthly. ” In prescribing 
monthly Communion, the Rule indicates the 
least that is expected of Tertiaries. True 
children of Mother Church and of St. Francis, 
however, will receive oftener. 

85. How often should Tertiaries approach 
the Holy Table? 

If possible, every day; for, this is the ex¬ 
press wish of holy Mother Church and the ar¬ 
dent desire of her divine Founder. 

86. Why should Tertiaries receive so of¬ 
ten? 

For the good of their souls and the edifi¬ 
cation of their neighbor. 

87. How should they receive Holy Com¬ 
munion? 

The should receive Holy Communion in the 
state of grace and with the right intention 
and with all the fervor of which they are cap¬ 
able. 



34 


88. Should Tertiaries abstain from Holy 
Communion if they feel little or no devotion? 

No; for true devotion consists not in pious 
feelings, but in the determined will to honor 
God by acts of piety. 

89. Which is the daily prayer prescribed 
for Tertiaries? 

The daily prayer prescribed for Tertiaries 
is the divine office. 

90. What is the divine office? 

It is a formula of prayers daily recited by 
the members of the clergy and of the religious 
orders, according to the form laid down by 
the Church. 

91. Why is this office prescribed for the 
members of the Third Order? 

Because the Third Order is a true religious 
order. Hence, the members thereof are to be 
regarded as religious living in the world, and 
as such they have the obligation as well as the 
privilege of sharing in the worship of praise 
daily offered to God by religious, strictly so- 
called. 

92. What does the Rule say regarding the 
divine office? 

“Tertiaries who are ecclesiastics, inasmuch 



35 


as they read the Psalms daily, need do no 
more under this heading/’ Laymen who re¬ 
cite neither the canonical prayers nor the 
prayers in honor of Mary, commonly known 
as the Little Office of the Blessed Virgin Mary, 
must say each day twelve “Our Fathers/’ 
“Hail Marys,” and “Glories,” unless they 
are prevented from doing so by ill-health. 

93. Does the Rule impose on clerical Ter- 
tiaries any special obligation regarding the 
divine office? 

No; the Rule does not impose on them any 
special obligation in this respect since they 
are already obliged to say the divine office 
by the law of the Church. 

94. What form of prayer is prescribed for 
lay Tertiaries? 

Lay Tertiaries are obliged to recite either 
the Little Office of the Blessed Virgin or the 
office of the twelve “Our Fathers,” “Hail 
Marys,” and “Glories.” 

95. At what time of the day should lay 
Tertiaries say their office? 

They may say their office at any time con¬ 
venient to them. 



36 


96. May Tertiaries be dispensed from re¬ 
citing their office? 

Yes; they may be dispensed, but only for 
the reason of ill-health. 

97. What should those Tertiaries do who 
can not find time to recite their daily office? 

A good Tertiary will always find time to 
say his office. In case, however, it should be 
impossible for him to say the entire office, he 
will say at least a part of it, or perform some 
other good work instead. 

98. Does any special merit or efficacy at¬ 
tach to the divine office? 

Yes; the divine office is more meritorious 
and more efficacious than any. other private 
prayer, because it is the prayer of the Church, 
the beloved Spouse of Christ 

99. What is prescribed regarding the mak¬ 
ing of one’s last will? 

The Rule says, “Let those who have to 
make wills, dispose betimes of their property 
by bequest.” 

100. What does this precept imply? 

It does not imply that Tertiaries must de¬ 
prive themselves of the dominion or the en¬ 
joyment of their earthly goods, but only that 



37 


they make their wills in good time. 

101. Why does the Rule impose this obli¬ 
gation on Tertiaries? 

The Rule imposes this obligation on Terti¬ 
aries in order that they may practice the vir¬ 
tue of detachment and the spirit of poverty, 
and may cut short any quarrel such as gener¬ 
ally arises in a family or a society at the death 
of an intestate person. 

102. Why should Tertiaries faithfully ob¬ 
serve this injunction? 

They should faithfully observe this injunc¬ 
tion in order to provide for the peace of their 
own souls and that of their families. 


CHAPTER VIII 


GOOD EXAMPLE-EXERCISES OF PIETY 

103. What does the Rule say on the subject 
of good example? 

The Rule says that in their home life Ter¬ 
tiaries should ‘ ‘study to lead others by their 
good example.’’ 





38 


104. Wherein does a good example exist? 

It consists in fulfilling, always and every¬ 
where, whether in public or in private, one’s 
duties, particularly those of one’s state of 
life. 

105. Which is the first duty of one’s state? 

It is the duty of fulfilling, in a Christian 
manner, one’s obligations toward the various 
members of one’s family. This is a duty of 
primary importance, and he who is negligent 
in this, can not be a worthy member of the 
Third Order. 

106. How should this duty be performed? 

It should be performed in accordance with 
the will of God. Husbands and wives should, 
therefore, preserve inviolate their mutual 
marriage promise; parents should bring up 
their children in the fear of God; and chil¬ 
dren, on their part, should revere, love, and 
obey their parents. 

107. How should mothers and mistresses of 
the household set a good example? 

They should set a good example by govern¬ 
ing their subjects according to the principles 
of justice, charity, and patience and by re- 



39 


gulating the affairs of the household according 
to the laws of order and economy. 

108. How should a Tertiary engaged in busi¬ 
ness conduct himself ? 

He should endeavor to edify his customers 
by his willingness to serve them and by con¬ 
ducting his business along the lines of hon¬ 
esty. 

109. How should a Tertiary laborer give a 
good example? 

He should give a good example by conscient¬ 
iously performing the work assigned to him, 
without, however, neglecting the service of 
God and the care of his soul. 

110. How may Tertiaries edify their fellow 
parishioners? 

Tertiaries may edify the other members of 
the parish by assisting regularly at holy Mass 
and at the other exercises of devotion, and by 
taking an active part in everything that con¬ 
cerns the welfare of the parish. 

111. What should be the attitude of Terti¬ 
aries on parochial affairs? 

In accordance with their vocation, their 
attitude should be one of humility and self- 
sacrifice. It should, therefore, be their am- 



40 


bition not to rule the affairs of the parish, 
but to serve in executing the commands of 
their ecclesiastical superiors. 

112. How should Tertiaries conduct them¬ 
selves toward their priests? 

Being disciples of Saint Francis, who dur¬ 
ing his lifetime had the highest regard for 
priests, Tertiaries should, at all times and un¬ 
der all circumstances, show respect and obe¬ 
dience to the ministers of God. 

113. What does the Rule say regarding 
exercises of piety? 

The Rule says, ‘ ‘Let them study to pro¬ 
mote pious practices and all that is good.” 

114. Does the Rule specify these pious prac¬ 
tices? 

No; the Rule does not specify what pious 
practices should be promoted; it contents it¬ 
self with recommending piety in general. 

115. How should a Tertiary perform his 
exercises of piety? 

Having prudently chosen such exercises 
as are best suited to his vocation and to his 
needs, the Tertiary should strive to perform 
them faithfully and devoutly. 



41 


116. What place should these exercises oc¬ 
cupy in the Tertiary’s spiritual life? 

These exercises should never become a 
hindrance in fulfilling one’s other duties; 
hence, while striving to remain faithful to his 
pious practices, the Tertiary should, neverthe¬ 
less, maintain a certain freedom in perform¬ 
ing them. 


CHAPTER IX 


BAD LITERATURE-FRATERNAL CHARITY 

117. What does the Rule enjoin on Terti- 
aries in regard to bad literature? 

The Rule says, ‘ ‘Let them not allow any 
books or papers from which any injury to vir- 
the can be feared, to be brought into their 
houses or read by those who are under their 
care.” This precept is based on the natural 
law, which forbids us to expose ourselves to 
voluntary occasions of sin and to cooperate in 
the evil actions of others. 

118. What does this passage of the Rule 
imply? 

It implies a twofold negative precept, 





42 


namely, not to allow bad literature to be 
brought into one’s house, and not to allow 
those over whom one is placed to read bad 
books or papers. 

119. What is, therefore, the duty of par¬ 
ents and masters? 

It is their duty to keep careful watch over 
the reading of their charges and to forbid 
them all books and papers that might be in¬ 
jurious to their faith or virtue. 

120. Is there any excuse for reading bad 
books or papers? 

No; for the common Christian, there is 
none whatever, and one can not sufficiently 
deplore the blindness of so many who, in 
spite of admonitions to the contrary, wilfully 
poison their minds by reading irreligious or 
immoral books and papers. 

120. What does the Rule prescribe regard¬ 
ing the mutual relations of Tertiaries? 

The Rule prescribes, “Let them sedulously 
exercise kindliness and charity among them¬ 
selves.” These words recall to the minds of 
Tertiaries the favorite commandment of our 
divine Savior and the touching admonitions 



43 


of his faithful servant St. Francis regarding 
fraternal charity. 

122. What is the extent of this charity? 

This charity should embrace all men with¬ 
out exception; hence, not only the members 
of one's family or fraternity but also stran¬ 
gers and enemies. 

123. What is the chief characteristic of the 
charity of Tertiaries? 

According to the Rule, it is kindliness or 
benevolence, which consists in wishing well 
to others from all our heart. 

124. How should this benevolence show it¬ 
self? 

It should show itself not only in words but 
also in deeds, for charitable deeds are the 
best proof of a benevolent disposition. 

125. Which are the commonest faults 
against charity? 

The commonest faults against charity are 
those of the tongue; against these, therefore, 
Tertiaries should be particularly on their guard 
if they would not destroy charity in them¬ 
selves and in others. 



44 


126. What does the Rule say regarding vio¬ 
lations of charity? 

It says that Tertiaries should ‘ ‘take care 
whenever they can do so to settle quarrels. 7 ' 
Hence, it is their special duty to act as peace¬ 
makers. 

127. How should Tertiaries fulfill this duty ? 

Tertiaries should endeavor to heal discords 
by reconciling those at odds. In this matter, 
however, they should be guided by the rules 
of prudence, and if they are wanting in the 
necessary tact, they should refer the question 
at issue to their superiors, or recommend the 
affair to God in devout prayer. 

128. What is the scope of this precept? 

According to their Rule, Tertiaries are re¬ 
quired to settle quarrels “whenever they can 
do so;" that is to say, within and without the 
Order, in private and in public life. 

129. What obligation does the Rule impose 
on Tertiaries in regard to oaths? 

The Rule prescribes that they “never take 
an oath except in case of necessity. 77 This 
precept implies nothing but what is already 
contained in the second commandment of 
God. 



45 


CHAPTER X 


SPECIAL EXERCISES OF PIETY-MUTUAL 
AID 

130. What does the Rule prescribe in re¬ 
gard to the examination of one’s conscience? 

The Rule prescribes that Tertiaries should 
examine their conscience nightly. 

131. Why was this precept given particu¬ 
larly to Tertiaries? 

Because Tertiaries should be persons, not 
merely of ordinary religious fidelity, but of 
deep and consistent piety, and there is no 
spiritual exercise so conducive to piety and 
religiousness as the daily examen of con¬ 
science. 

132. In what way does this practice aid Ter¬ 
tiaries in acquiring perfection? 

It aids them in acquiring perfection by re¬ 
vealing to them not only their daily trans¬ 
gressions but also their predominant passions, 
which are responsible for most of their sins, 
and which constitute the chief drawback to 
their spiritual progress. 



46 


133. How should Tertiaries make their daily 
examen that it may be conducive to their spir¬ 
itual progress? 

They should make it not in a slipshod and 
cursory way but with method and earnestness. 

134. On what points should they examine 
themselves? 

They should examine themselves on the 
commandments of God and on the precepts of 
the Rule. 

135. What does the Rule inculcate on Ter¬ 
tiaries in regard to hearing Mass? 

The Rule says, “Those who can convenient¬ 
ly do so, should assist daily at Mass;” hence, 
those whose circumstances allow, should make 
a practice of assisting at Mass every day, or 
at least as often as they can conveniently do 
so in order to become partakers of the inesti¬ 
mable spiritual blessings of which this august 
Sacrifice is the source and center. 

136. How may Tertiaries who can not as¬ 
sist at Mass daily, comply with the spirit of 
this injunction? 

They may do so by attending Mass on 
Sundays with punctuality and reverence, and 



47 


by trying to induce as many negligent Catholics 
as possible to do likewise. 

137. What method should Tertiaries follow 
in hearing Mass? 

A good and easy way to hear Mass de¬ 
voutly, is to follow the prayer book or to recite 
the Rosary of the sorrowful mysteries; a bet¬ 
ter method, however, is that of St. Leonard 
of Port Maurice, which is found in almost all 
Third Order manuals. 

138. What does the Rule say regarding 
monthly meetings of the fraternity? 

The Rule says briefly, “They will attend 
the monthly meeting, of which the Prefect 
will give notice. ” Attendance at these meet¬ 
ings is necessary to foster and maintain in 
the members the Tertiary spirit. 

139. Should Tertiaries easily dipense 
themselves from such attendance? 

Tertiaries who have at heart the interests 
of their Order, will not easily dispense them¬ 
selves from attending the monthly meeting, 
lest, by their example, they induce others to 
do the same, and thus bring on the ruin of 
their fraternity. 



48 


140. What does the Rule enjoin on Terti- 
aries in the matter of contributions? 

“They will contribute—each according to 
his means—to a common fund, from which 
the poorer members of the association may be 
relieved, especially in time of sickness; or 
from which provision may be made for the 
dignity of divine worship. ” 

141. How should Tertiaries fulfill this in¬ 
junction of the Rule? 

They should do so generously and discreet¬ 
ly; that is, each member should contribute ac¬ 
cording to his means, and no one should con¬ 
tribute above his means. 

142. Why should Tertiaries be particularly 
faithful in complying with this precept? 

Because care for the poor and concern for 
the dignity of divine worship were two of the 
characteristic traits of St. Francis; hence, 
they should be likewise the distinguishing 
features of all who aspire to the perfection of 
his Rule. 

143. What special duty does the Rule im¬ 
pose on the Perfects in regard to sick mem¬ 
bers? 

The Rule says, “Let the Prefects either 



49 


visit in person any member who is ill, or send 
some one else to perform the offices of char¬ 
ity.' : ’ 

144. What does this precept imply? 

It implies that the duty of visiting the sick 
is specially incumbent on the Prefect of each 
fraternity; when he, however, is unable for 
any reason to make these visits of charity, he 
may delegate some one else to call in his 
stead. 

145. What are the Prefects commanded to 
do in a case of serious illness of a member? 

They are commanded to ‘ ‘urge the sick 
man, by warning and persuasion, to attend in 
time to the matters which concern the puri¬ 
fying of his soul.” 

146. What are Tertiaries to observe in re¬ 
gard to the funeral of a deceased member? 

‘ ‘At the funeral of a deceased member, 
the Tertiaries who belong to the same town, 
and those visiting it, should assemble and say 
a third of the prayers to Mary instituted by 
Father Dominic—that is, the Rosary,—for the 
heavenly comfort of the dead man.” 

147. What else does the Rule prescribe for 
the relief of the dead members? 



50 


The Rule prescribes that 4 ‘priests during 
the holy Sacrifice, and the lay members after 
having approached, if possible, the Holy Eu¬ 
charist, should piously and readily offer up 
their prayers for the eternal repose of the 
deceased brother ’’ (or sister). 


CHAPTER XI 

ORGANIZATION AND GOVERNMENT OF THE 
THIRD ORDER 

148. What do you understand by a frater¬ 
nity of the Third Order? 

A fraternity is an association of Tertiaries 
canonically established, with the permission 
of the bishop, by the religious superiors of 
the Franciscan Order or by priests specially 
delegated to this end. 

149. What persons are capable of forming 
a fraternity? 

The persons capable of forming a frater¬ 
nity are the professed members of the Third 
Order Secular, united in a sufficient number 
to insure the progress of the Tertiary congre¬ 
gation. 




51 


150. How should the Tertiaries be disposed 
toward their fraternity? 

The Tertiaries should love their fraternity, 
and should interest themselves in everything 
that pertains to its welfare either by laboring 
to recruit and to organize it or by devoting 
themselves to the good works prescribed or 
advocated by it. 

151. What is prescribed in regard to the 
offices of a fraternity? 

The Rule says, “The offices are to be as¬ 
signed in the meetings of the associates.” 

152. How are these offices assigned? 

They are assigned either by appointment 

of the Visitor or of the Director or by elec¬ 
tion of the professed members of the congre¬ 
gation. 

153. How long do the officials remain in 
office? 

The Rule says, “These offices shall beheld 
for three years." 

154. Are the members free to decline an 
office? 

On^this point, the Rule declares* 1 , that “no 



52 


one can, without good reason, refuse any of¬ 
fice tendered him.” 

155. How should the office-holders dis¬ 
charge their duties? 

The Rule says in a general way, “no one 
is to discharge the duties of his office negli¬ 
gently.” 

156. What should the officials bear in mind? 

They should bear in mind that upon their 
zeal, prudence, docility, and tact depend the 
usefulness and efficiency, if not the very life 
and existence of the fraternity. 

157. By what name are the superiors of the 
Third Order collectively designated? 

They are called the council or discretory, 
the members of which have a deliberative 
voice in all matters of the fraternity. 

158. Which is the chief office in a frater¬ 
nity? 

It is that of the Reverend Director with¬ 
out whom nothing of importance can be de¬ 
cided or transacted. 

159. Who is next in office after the Director? 

Next in office after the Director is the Pre¬ 
fect. 



53 


160. Which is the principal office after that 
of Prefect? 

It is that of Assistant, whose duty it is to 
preside at the meetings and to conduct the 
business of the fraternity in the absence of 
the Director and of the Prefect. 

161. Is there any other important charge 
besides those mentioned? 

Yes; it is that of Master and Mistress of 
Novices, who are appointed in the larger fra¬ 
ternities to assist the superiors in instructing 
the novices. 

162. Which are the other offices usually as¬ 
signed in a fraternity? 

They are those of secretary, treasurer, 
sacristan, infirmarian or nurse, and counci¬ 
lors. 

163. What is the means of preserving the 
discipline of the Third Order? 

This means is the canonical visit, concern¬ 
ing which the Rule says, “The Visitor will 
make diligent enquiry to see whether the rules 
are observed with sufficient strictness. For 
this purpose, he will, every year or oftener, 
if need be, visit the places where the societies 
are established, and will call a meeting, at 



54 


which all the prefects and all members of the 
association have been ordered to attend.” 

164. Which are the powers of the Visitor 
and the duties of the Tertiaries toward him? 

These powers and duties are clearly indi¬ 
cated by the Rule, which ordains, “Should 
the Visitor recall any associate to his duty by 
an admonition or command, or should he as¬ 
sign him any salutary penance, such associate 
will receive the admonition with modesty, and 
will not refuse to perform the penance.” 

165. Who are to be appointed to the office 
of Visitor? 

“The Visitors are to be chosen from the 
First Franciscan Order or from the Third 
Order Regular, and the custodes or guardians 
will select them when asked to do so. Lay¬ 
men are excluded from the office of Visitor.” 

166. What does the Rule ordain in regard 
to disobedient members? 

‘ ‘Disobedient or offending members are to 
be admonished of their duty three times; in 
the event of further disobedience, they will 
be bidden to leave the Order.” 



55 


167. How does the Rule oblige the mem¬ 
bers? 

‘ ‘Those who commit any breach of these 
rules, do not thereby incur the guilt of sin ex¬ 
cept in so far as they at the same time offend 
against the divine law or the laws of the 
Church.” 

168. May a person be dispensed from any 
provision of the Rule? 

“Should there be any serious and good 
cause to prevent any one from observing any 
provisions of the Rule, such person 4 may be 
dispensed from that part of the Rule, or the 
regulation may be prudently commuted/’ 

169. Who has power to dispense from the 
Rule? 

The faculty or power of granting such dis¬ 
pensation or commutation rests with the su¬ 
periors of the Franciscan Order. By special 
delegation, other priests may also dispense 
from the Rule. 




56 


CHAPTER XII 


INDULGENCES—PRIVILEGES—SPIRIT OF 
THE THIRD ORDER 

170. What is an indulgence? 

An indulgence is the remission of the tem¬ 
poral punishment due to sin by the application 
of the superabundant merits and satisfactions 
of our Savior, of the Blessed Virgin Mary, 
and of the Saints. 

171. How many kinds of indulgences are 
there? 

There are two kinds; namely, plenary and 
partial indulgences. 

172. Which are the conditions usually re¬ 
quired to gain a plenary indulgence? 

The conditions commonly required are: 
confession, communion, and prayers for the 
intention of the Holy Father. 

173. Is there any time or place specified for 
gaining indulgences? 

There are indulgences for the gaining of 
which the Church has specified neither time 
nor place; a great number of them, however, 



57 


may be gained only on certain days and in 
certain places. 

174. Is the Third Order rich in indulgences? 

Yes; it is very rich in indulgences, plenary 
and partial; and these spiritual favors, apart 
from the many other graces and advantages 
enjoyed by the Tertiaries, ought to be a pow¬ 
erful inducement to enter the Order. 

175. What is the Papal Blessing? 

It is a solemn invocation by which the 
Holy Father the Pope calls down the divine 
assistance on the faithful, and with which 
there is connected a plenary indulgence. 

176. Does the Holy Father sometimes dele¬ 
gate others to bestow this blessing? 

Yes; the Holy Father frequently empow¬ 
ers bishops and priests to bestow this blessing 
in his name. The Directors of he Third Or¬ 
der enjoy this privilege in virtue of their of¬ 
fice. 

177. What is the general absolution ? 

It is a solemn invocation which partakes 
of the nature of a sacramental, and to which 
there is attached a plenary indulgence. 



58 


178. What is the Franciscan Crown? 

It is the rosary of the seven joys of the 
Blessed Virgin Mary by the recitation of which 
the faithful may gain a plenary indulgence. 

179. Are Tertiaries required to have beads 
specially blessed to gain this indulgence? 

No; Tertiaries may gain the indulgence 
without beads specially blessed or, for that 
matter, without any beads whatever. 

180. Is it necessary to meditate on the mys¬ 
teries while reciting this rosary? 

No; meditation on the mysteries is not re¬ 
quired; it is sufficient to recite the Paters and 
Aves prescribed. 

181. What is meant by the Franciscan 
spirit? 

As every other religious institution, the 
Third Order also has its proper spirit, which 
is no other than the spirit of the Seraphic 
Founder, whose aim it was to imitate as close¬ 
ly as possible our Savior Jesus Christ. 

182. How should a Tertiary imitate our 
Savior? 

The Tertiary should strive to become like 
to him in his humility, detachment from 
earthly things, and spirit of penance. 



59 


183. How may Tertiaries become imbued 
with the Franciscan spirit? 

By studying the life and works, the teach¬ 
ing and principles of pious persons of the Or¬ 
der, particularly of St. Francis and of the 
Saints and Blessed of his three Orders. 















































•• • 









r; 



PRAYER OF A TERTIARY TO ST. FRANCIS 

0 Seraphic St. Francis, my beloved Fath¬ 
er, protector of the poor, glorious patriarch of 
thy three great Orders, with tender love and 
veneration I kneel before thee and kiss the 
sacred stigmata with which our divine Sa¬ 
vior adorned thee. I thank thee for having 
numbered me among thy children. This 
grace is so sublime, that I could never have 
merited it for myself; and it brings with it an 
endless chain of heaven's choicest blessings. 
How shall I ever be able to show thee suffi¬ 
cient gratitude for all these favors? 

0 holy Father, help me ever to love the 
Third Order most tenderly. Let me consider 
it as my spiritual home and my paradise on 
earth, that I may, ever mindful of my holy 
profession, keep the commandments of God 
and the Church, and observe most faithfully 
even the smallest details of the Rule. For, 
only then shall I perceive the wholesome effects 
of the blessing which thou, in thy dying hour, 
didst impart to thy beloved children. Bless 
me, therefore, kind Father, bless thy un¬ 
worthy child, that I may persevere in the con¬ 
scientious observance of the Rule of the Third 
Order until the end of my life. Amen. 



















